Jihadi Terrorism – Where Do We Stand ?
Second IRRI Conference on International terrorism
February 13, 2006

CLOSING REMARKS by Mr. Rupérez at IRRI-KIIB, Brussels

Religiously-inspired terrorism is not a phenomenon exclusive to the 21st century or to Islam. The Zealots-Sicarii was a Jewish group that operated during the time of Jesus Christ and murdered individuals in order to create a mass hysteria among the Greeks and the Jews so that they would revolt against the Romans governing Judea. Timothy McVeigh, who was convicted for the Oklahoma City bombing in 1995, committed his acts as a member of the Christian Identity, a puritan, anti-Semitic group. For centuries, nations have murdered and pillaged each other under the banner of religious wars. However, we can safely state that in today's world, Islamic fanaticism is among the chief drivers of religiously-inspired terrorism. More commonly called jihadi terrorism, it can be defined as an act of violence perpetrated on innocent civilians as a basis of an extremist interpretation of religious dogma, often involving suicide as procedurally integral to the commission of the act. We have seen jihadi terrorism show its horror in the attacks of September 11 in New York and Washington, and in places as diverse as Bali, Madrid, Jerusalem, London and many more. The Madrid bombings were technically not suicide bombings. But they can still be classified as being conducted by Islamic extremists for jihadi purposes. Most notably, jihadi terrorism has not only targeted non-Muslims, but fellow Muslims with greater frequency and lethality in places like Baghdad, Riyadh, Amman and Sharm el-Sheikh.

We at the United Nations are committed to fighting the scourge of terrorism, not least because as the Secretary-General stated in his speech in Madrid last year, terrorism "is a direct attack on the core values the United Nations stands for: the rule of law, the protection of civilians, mutual respect between people of different faiths and cultures, and
peaceful resolution of conflict." In that same speech, the
Secretary-General outlined the need to pursue a comprehensive and global strategy, which encompassed the "five D's" in tackling terrorism. These components include dissuasion from choosing terrorism, denial of means to commit attacks, deterrence of states from supporting terrorism, developing state capacity to prevent terrorism and defending human rights in the counter-terrorism struggle. The work of the Counter-Terrorism Committee and its Executive Directorate focuses heavily on these principles, particularly in the area of denying terrorists the means to carry out attacks and developing the legal and institutional capacity of Member States in counter-terrorism. Since its creation in 2001, the Counter-Terrorism Committee has been engaged in a close and constructive dialogue with all Member States of the United Nations and assisting them in identifying and introducing key counter-terrorism components in their efforts to thwart terrorists.

Terrorism is a criminal act which constitutes a serious threat to international peace and security, and this threat needs to be confronted with full determination by all. The United Nations has consistently stated that terrorism can never be accepted or justified under any circumstances. And this principled stance was adopted by all Member States during the 2005 United Nations World Summit, whose Outcome Document condemned "terrorism in all its forms and manifestations, committed by whomever, wherever, and for whatever purposes." However, we must also recognize that terrorism, especially when perversely justified through religion, is considered by those who perpetrate it as a legitimate tactic and a moral duty in redressing their grievances. For many who are effectively indoctrinated by extremist ideologies, terrorism is not perceived as a crime. In order to succeed in the global fight against this menace, we have to change such misguided perceptions, and identify and marginalize those who seek to endorse and encourage it.

Various explanations, or so-called root causes, have been put forth on jihadi terrorism. From political nationalism under colonial occupation to social alienation among immigrant communities, theories have been propounded on what causes people to commit such atrocities in the name of religion. Jihadi terrorism may well have links to a multitude of these so-called root causes, and these root causes may well provide adequate breeding grounds for jihadi terrorists. However, we must recognize that it is the exploitation of religion to propose, promote and justify terrorism that is the principle driving force for jihadi terrorist activities. While the root causes provide a basis for explaining how grievances arise, it is the incitement to terrorism through religion that misguides would-be perpetrators into conviction that indiscriminately killing others is the single-most adequate and effective response to redress those grievances and win God's favor. For those afflicted with the jihadist mindset, the incitement to commit terrorism is not merely conducted as a tactical approach, but portrayed as a religious obligation in remedying perceived social and political ills. This coating of mundane political disputes in the color of a religious war is dangerous, unworthy and unacceptable.

It is important to distinguish between the original concept of jihad in Islam and its present-day perversion that justifies the killing of innocent civilians. While the scholarly debate on the essence of jihad is extensive, it can be summarily stated that jihad is a struggle to make oneself and one's society more pious, more honorable and more prosperous. The essence of jihad most certainly does not rest in spreading hate for those who are different and killing indiscriminately. However, today's jihadi terrorist thinking emanates from the systematic indoctrination of Muslim youths with extremist ideologies and the deliberate cultivation of hatred for other religious groups as well as for liberal Muslims. For jihadi terrorists, the so-called root causes of terrorism serve as mere excuses for their actions. Instead, the large-scale killing and destruction that these jihadi terrorists perpetrate is a result of their inculcated conviction that their actions would help redeem themselves and their aspirations.

By dragging religion into the political process, jihadi terrorists try to convince themselves and advertise to others that their effort is a realization of a grand battle whose goals are absolute. And the targets of these absolutist goals are not limited to those in Western countries, but also include Muslims in the West and elsewhere who do not agree with the aims and methods of the jihadists. In jihadi terrorism inspired by religious fundamentalism, violence is inflicted as a basis of religion and its purification and domination, rather than distantly justified through religion. Those who are not and never were victims of oppression are indoctrinated by extremist religious leaders and made to trust that it is their moral and religious duty to kill those who do not share their version of beliefs. It is here where we truly need to take action against the exploitation of religion for irrational causes and elusive visions.

We have seen jihadi terrorists at their deadliest in the form of the September 11 hijackers, the perpetrators of the Madrid train explosions and the suicide bombers of the London Underground. If we consider the motivations of the terrorists involved in these atrocities, we would find that there are no logical connections between these people and the so-called root causes of terrorism. None of those responsible for these terrorist attacks suffered from poverty, illiteracy, colonial occupation or political subjugation. Indeed, most of the September 11 hijackers and the Madrid and London bombers were from middle class families, educated and living in reasonably comfortable environments. What we do find, however, is that they all went through an indoctrination process under extremist Islamic elements who filled them with hate and contempt for other nations and lifestyles, and convinced them that it was their duty to avenge for Muslims anywhere in the world or to assist through violence in achieving an elusive aspiration of a medieval global Islamic polity. Hence, the systematic brainwashing that infuses feelings of hatred and greed for status, whether worldly or heavenly, as well as indiscriminate violence, is what lies at the crux of this problem of jihadi terrorism.

Unfortunately, over the past few years we have seen a dramatic increase in jihadi terrorism emanating from religious fundamentalism. Al-Qaeda is in many ways the chief architect of the policies, methods and objectives of jihadi terrorism, and also its classic manifestation. Coordinated international action has helped in dismantling Al-Qaeda's organizational structure, resource procurement techniques and training grounds, leading many to conclude that Al-Qaeda today is more of an ideology and method rather than a functional organization.

This ideology and method of Al-Qaeda, however, has been replicated by several new groups that have sprung up in a variety of places, including here in Europe, and that are also inspired by Al-Qaeda's following of an extreme version of Islam and jihad to achieve their goals. These groups, which are largely semi-autonomous and have blurred hierarchies, have sought to create entire identities of isolated Muslim communities in Europe that are socially, culturally and ideologically different from their adopted lands. The identities that these extremist groups seek to create are aimed at differentiating Muslims from their European neighbors and nurturing hatred and contempt between cultures. Finally, these groups sanction large-scale murder of those who are different as the only method of expressing identity and superiority.

Many of these extremist groups have found ready recruits amongst young Muslims in Europe, especially those who live in isolation from the mainstream. Muslim slums have been mushrooming in several large European
cities, where people are socially, economically, politically and
emotionally detached from their European neighbors and mentally confused
about their self-identity. Oftentimes, these young Muslim men have
experienced discrimination in job recruitment, and many suffer from lack of sufficient education. Extremist groups often prey on the most vulnerable and impressionable people in such introverted neighborhoods, capitalize on their resentments and lure them into terrorist activities through promises of a noble identity and eternal glorification.

This process of isolation and indoctrination of Muslim communities must be stopped. But there is no short-term solution or easy answer for how to achieve this. Europe needs to devise suitable strategies that prevents segregation of communities on the basis of religion or culture and prohibit the spreading of hate and prejudice through the print and electronic media, school curriculums and religious sermons. Religious leaders and influential members of a religious community must be made aware of their responsibility
not to abuse their freedom of religious practice and desist from
encouraging hate and fanaticism.

All this must be done without damaging Europe's traditions of free speech, tolerance, equality and justice, lest it becomes more like those societies which stifle expression and plurality and promote cultural chauvinism. In its efforts against jihadi terrorism that will take years to reach success, Europe must not lose its moral high ground. The strategies and policies that Europe follows in rooting out terrorism must be conducted with the full protection of human rights, good governance and social justice.

Efforts to end the spreading of hate and incitement to terrorism must not be confined to any particular region or set of countries, but rather should be a universal goal espoused and implemented by all countries. Jihadists bred through hate speech can come from anywhere, and today's rapid globalization provides them with ample opportunities to reach disaffected persons who are far-off, and proliferate their message without ever leaving their homes. Therefore, it is incumbent upon every country that is a participant in the wave of globalization to prevent its citizens, whether religious or political, from publicly demonizing any social, cultural or religious group for the purposes of endorsing violent action against that particular group. Every nation must prevent the slander of other religious groups and work to enhance a productive and stable dialogue between Muslims, Christians, Jews and all other religious denominations.

With this important struggle in mind, the United Nations Security Council unanimously passed resolution 1624 last autumn in order to prohibit by law the incitement to commit a terrorist act, deny safe haven to those who may indulge in it and cooperate in international efforts in promoting dialogue and understanding among civilizations. The resolution also gave the responsibility for monitoring the implementation of these provisions to the Counter-Terrorism Committee, and ever since we have consciously included the issue of preventing the incitement to terrorism in our dialogue with Member States. The implementation of such provisions is still in progress, but we are confident that international action in this important arena will lead to greater de-legitimization of terrorism and increased understanding and civility between religions and cultures.

Much more is yet to be achieved, and innovative local methods in addition to those being taken at the international level need to be adopted. In Europe, while extremist organization that sponsor hate-filled propaganda must be shut down, groups that have legitimate grievances with regard to discrimination, alienation and disenfranchisement should be invited and accommodated into the political mainstream. This would assist in underscoring the value of addressing social injustice through dialogue and would provide a model to Muslim communities elsewhere on how to ease differences through peaceful means.

Inter-cultural and inter-religious tolerance should be actively promoted. In this age of globalization, all nations must recognize the value of developing tolerance among their peoples in order to foster better communication, development and prosperity. Educational curriculums of public, private and religious schools can play a useful role in this regard by imparting knowledge and understanding of different cultural values, thereby embedding greater tolerance in the world's future generations. Every country must make an effort to teach its young the respect for diversity, differences of opinion and varying cultural traditions. And care must be taken to involve all communities, including immigrants and their children, in this endeavor, because the physical and intellectual presence of diverse people in a collective struggle for shared visions and common
goals is a necessary component of increasing tolerance and mutual
understanding. The assimilation of immigrant communities into the social mainstream of their adopted lands is indispensable, and that assimilation will only begin if there is unambiguous tolerance and acceptance among immigrants for the culture of their adopted countries.

The 21st century presents us with many opportunities and challenges. Our collective abilities are quite capable of surmounting these challenges and exploiting opportunities. However, dangerous ideologies that are based upon hate and violence against those who are different threatens to sink our various civilizations into unending warfare against each other. The forces of hate exploit our social and political characteristics to emphasize separatist identities and develop friction between communities. They distort the values of a noble religion for the fulfillment of their deluded visions. We must not let such vicious indoctrination of susceptible minds to continue and we must aggressively adopt and promote cross-cultural understanding and tolerance as the most principal virtues of today's rapidly globalizing world. In this alone our harmonious survival and collective prosperity rests.